Digital Dictionary of Rare Lexemes in Symmachus’ Psalter

Lemma μισο-ποιός, όν Etymology
Related μισο-ποιεῖν (Aquila: Pss 17[18]:41; 80[81]:16; 82[83]:3)

μισο-ποιός (compare, e.g., εἰρηνο-ποιός)

English transl. one who produces, incurs hatred (in another)
German transl. Hasserreger
Evidence μισοποιοί
(adjective, nom. pl. masc.)
Ps 80:16a σ′
(Ra 1173, Eusebius, Theodoret)
שׂנא) מְשַׂנְאֵי), interpreted as causative (factitive)
Equivalents LXX ἐχθρός, -ά, -όν
Ps 80:16a οἱ ἐχθροὶ
MT שׂנא
Ps 81:16a מְשַׂנְאֵי (piel)
Hexapla μισοποιεῖν
Ps 80:16a μισοποιοῦντες α′
Bibliography: Busto Saiz (1978: 549); Lust (2000) s.v. μισοποιός: “ hating“ שׂנא; Gesenius (2013: 1292–93).

Symmachus uses the lexeme μισοποιός in his translation of Psalm 80[81]:16. The relevant passage reads as follows in the Septuagint and the Masoretic Text:

 

LXX Ps 80:16a–b, ed. A. Rahlfs

MT Ps 81:16a–b, ed. H. Bardtke (BHS)

aοἱ ἐχθροὶ κυρίου ἐψεύσαντο αὐτῷ

bκαὶ ἔσται  καιρὸς αὐτῶν εἰς τὸν αἰῶνα

מְשַׂנְאֵ֣י יְ֭הוָה יְכַֽחֲשׁוּ־לֹ֑ו 

וִיהִ֖י עִתָּ֣ם לְעֹולָֽם׃

English translation by NETS:

English translation by NJPS:

The enemies of the Lord lied to him, 

and their season will be forever.

Those who hate GOD shall cower;
their doom shall be eternal.

German translation by LXX.D:

German translation by Elberfelder:

Die Feinde des Herrn hätten ihm geheuchelt, 

und ihre Zeit würde in Ewigkeit andauern.

Die den HERRN hassen, würden ihm Ergebung heucheln, 

ihre Zeit würde ewig sein.

Hexaplaric Evidence for μισοποιός (σ' Ps 80:16a)

The Göttingen Hexapla Database, which is in its Beta version, gives the following information for Psalm 80[81]:4a:

 

LXX Ps 80:16a

MT Ps 81:16a

LXX

MT

α'

σ'

οἱ ἐχθροὶ

מְשַׂנְאֵי

μισοποιοῦντες 1173

μισοποιοῦντες Field

μι|σοποιοί 1173

μισοποιοὶ Field

κυρίου

יְהוָה

πιπ(ι) 1173

κύριον Field

κυρίου Field

ἐψεύσαντο

יְכַחֲשׁוּ־

ἀρνήσονται 1173

ἀρνήσονται Field

οἱ ψευσάμενοι 1173

οἱ ψευσάμενοι Field

αὐτῷ,

לוֹ

αὐ|τῷ 1173

αὐτόν Field

αὐτῷ 1173

αὐτῷ Field

MT

The Tiberian Masoretic Text has מְשַׂנְאֵי, a piel participle of the root שׂנא.[1] The piel verb שׂנא occurs 15 times in the Masoretic Text, only in poetry and only as a participle.[2] It belongs to the semantic domains “Enemies” (lexical domain) and “Conflict” (contextual domain) and describes a “person who experiences hostility towards someone else and acts accordingly – enemy.[3] It is difficult to distinguish the qal participle (שֹׂנֵא) from the piel participle (מְשַׂנֵא) in terms of meaning. Perhaps the piel implies “habitual action” and, therefore, a more intense, prolonged conflict.[4] The difference might also pertain to linguistic register, since (at least in the Bible) the piel occurs only in poetry, while the qal occurs in both poetry and prose. The following chart shows every occurrence in the MT of the piel participle מְשַׂנֵא, together with its Greek equivalents:

 

‎מְשַׂנֵא (piel participle)

Num 10:35[34]

מְשַׂנְאֶיךָ

οἱ μισοῦντές σε (LXX)[5]

ἐχθρός

μισέω (ptc.)

μισοποιέω

μισοποιός

 

Deut 32:41

וְלִמְשַׂנְאַי

καὶ τοῖς μισοῦσίν με (LXX)[6]

Deut 33:11

וּמְשַׂנְאָיו

καὶ οἱ μισοῦντες αὐτὸν (LXX)[7]

2 Sam 22:41

מְשַׂנְאַי

τοὺς μισοῦντάς με (LXX)[8]

Ps 18[17]:41

וּמְשַׂנְאַי

καὶ τοὺς μισοῦντάς με (LXXσ', ε')[9]

καὶ μισοποιοῦντάς με (α')[10]

Ps 44[43]:8

וּמְשַׂנְאֵינוּ

καὶ τοὺς μισοῦντας ἡμᾶς (LXX)[11]

Ps 44[43]:11

וּמְשַׂנְאֵינוּ

καὶ οἱ μισοῦντες ἡμᾶς (LXX, σ')[12]

Ps 55[54]:13

מְשַׂנְאִי

ὁ μισῶν με (LXX)[13]

διὰ μίσους μοι (σ')[14]

Ps 68[67]:2

מְשַׂנְאָיו

οἱ μισοῦντες αὐτὸν (LXX)[15]

Ps 81[80]:16

מְשַׂנְאֵי יְהוָה

οἱ ἐχθροὶ κυρίου (LXX)[16]

μισοποιοῦντες (α')

μισοποιοὶ (σ')

Ps 83[82]:3

וּמְשַׂנְאֶיךָ

καὶ οἱ μισοῦντές σε (LXXσ')[17]

καὶ μισοποιοῦντές σε (α')[18]

Ps 89[88]:24

וּמְשַׂנְאָיו

καὶ τοὺς μισοῦντας αὐτὸν (LXX)[19]

Ps 139[138]:21

מְשַׂנְאֶיךָ

τοὺς μισοῦντάς σε (LXX)[20]

Job 31:29

מְשַׂנְאִי

ἐχθρῶν μου (LXX)[21]

Prov 8:36

מְשַׂנְאַי

οἱ μισοῦντές με (LXX)[22]

LXX

The Greek Psalter has οἱ ἐχθροί, an adjective used mostly as a substantive to describe someone who is “hostile, inimical.”[23] The translator’s choice of this word is interesting, because, elsewhere, he consistently renders the Hebrew participle מְשַׂנֵא with a participle of the verb μισέω (see above). Only in Psalm 80[81]:16 does he translate מְשַׂנֵא with the noun ἐχθρός(cf. Job 31:29), though sometimes he translates the qal participle שֹׂנֵא in this way (e.g., Pss 9:14; 40[41]:8; 117[118]:7). Usually, however, ἐχθρός in the Psalter translates אוֹיֵב, as well as צַר and צֹרֵר.[24] Perhaps the translator chose ἐχθρός in this context, because he wanted to maintain continuity with the references to enemies in the previous verse:[25]

 

14 If my people had heard me, 

if Israel had walked by my ways, 

15 in no time I would have humbled their enemies (ἐχθρούς), 

and on those that afflict them (τοὺς θλίβοντας αὐτούς) I would have put my hand. 

16 The enemies (οἱ ἐχθροί) of the Lord lied to him, 

and their season will be forever.

Aquila

According to the Göttingen Hexapla Database (Beta), Aquila reads μισοποιοῦντες, a participle from the lexical form μισο-ποιέω. Aquila uses this word at least three times to render the piel participle מְשַׂנֵא (Pss 17[18]:41; 80[81]:16; 82[83]:3).[26] Apart from Aquila, however, this word is not attested. Reider glosses the word as “produce hatred, be inimical to,” and he notes the similar collocation of μῖσος and ἐμποιεῖν in Plato’s Republic (351).[27]

            The Database has drawn Aquila’s reading from Ra 1173 (edited by Schenker) and Field’s edition of the Hexapla.[28] Field, drawing primarily from Theodoret’s commentary (see below), presents Aquila’s reading as follows: “μισοποιοῦντες κύριον ἀρνήσονται αὐτόν.”[29] Ra 1173 gives a slightly different reading (see below): μισοποιοῦντες πιπιἀρνήσονται αὐτῷ. Schenker argues persuasively that αὐτῷ, rather than αὐτόν, is the correct Aquila reading.[30]

            It is worth giving distinct attention to Aquila’s reading because of how closely Symmachus’s reading resembles it. As Schenker writes regarding Symmachus’s translation, “The proximity to [Aquila] is unmistakable, and without [Aquila]’s influence, this [Symmachus] translation would be unthinkable.”[31]

Symmachus

According to the Database, Symmachus reads μισοποιοί. The Database has drawn this reading from two sources: Ra 1173 and Field’s edition of the Hexapla.[32] Field presents Symmachus’s reading as follows: “Σ. μισοποιοὶ κυρίου οἱψευσάμενοι αὐτῷ.”[33] Field’s reading for Symmachus comes from Eusebius and Theodoret.[34] Thus, the following section investigates three sources for Symmachus (and Aquila): (1) Ra 1173, (2) Eusebius, (3) Theodoret.

Manuscript Attestation and Patristic Evidence

Ra 1173

Ra 1173 (Rome, Biblioteca Apostolica Vaticana, Vat. gr. 752) is an 11th century Psalms Catena manuscript with numerous hexaplaric readings. The readings for Psalm 80:16 appear on page 261r, at the top of the page:

 

A close up of a textAI-generated content may be incorrect.

Rome, Biblioteca Apostolica Vaticana, Vat. gr. 752 (Ra 1173) f. 261r

 

The manuscript presents the readings of Aquila and Symmachus alternately as follows:

 

α' μισοποιοῦντες πιπ:

σ' μι|σοποιοί:-

α' ἀρνήσονται αὐ|τῷ:

σ' οἱ ψευσάμενοι αὐτῷ· ἀλλ᾽ ἔσται:-

 

The letters πιπ in Aquilas reading are short for πιπι, which represents the Hebrew tetragrammatonיהוה (cfTheodoretκύριον).

Eusebius

The quotation of Eusebius is based on the 10th century manuscript Codex Coislinianus 44, the only direct witness ofEusebius’ commentary for Psalms 51–95. The reading attributed to Symmachus for Psalm 80:16a – μισοποιοὶ κυρίου οἱψευσάμενοι αὐτῷ – appears on page 300v: 

 

A close up of a handwritten documentAI-generated content may be incorrect.

Codex Coislinianus 44, 300v

https://gallica.bnf.fr/ark:/12148/btv1b11004562j/f297

 

The passage reads as follows according to Bandt’s preliminary edition:[35]

οἱ ἐχθροὶ κυρίου ἐψεύσαντο αὐτῷ, 

κατὰ δὲ τὸν Σύμμαχον·  

« μισοποιοὶ κυρίου οἱ ψευσάμενοι αὐτῷ, »

The enemies of the Lord lied to him

But according to Symmachus:

“The haters of the Lord, those who lied to him.”

Theodoret

Theodoret’s quotation of Symmachus can be seen, for example, on page 191r of Ra 9050:

 

Paris, BN, Grec 844 (Ra 9050), f. 191r

 

The quotation, with its immediate context, reads as follows according to the Göttingen preliminary edition (Th.80.43–38).[36] The English translation is by Robert Hill.[37]

 

«Οἱ ἐχθροὶ Κυρίου ἐψεύσαντο αὐτῷ

 

Ὁ δὲ Ἀκύλας οὕτως, Μισοποιοῦντες Κύριον ἀρνήσονται. Τῇ γὰρ ἀρνήσει τοῦ Δεσπότου Χριστοῦ τὸ καθ’ ἑαυτῶν κατεσκεύασαν μῖσος, καὶ ἐχθροὺς ἑαυτοὺς τοῦ Κυρίου κατέστησαν ψευσάμενοι αὐτῷ, καὶ τὰς γεγενημένας παραβάντες συνθήκας. Μετὰ γὰρ τὴν νομοθεσίαν ἀπεκρίνατο, φησὶν, ὁ λαός· «Πάντα ὅσα εἶπε Κύριος ὁ Θεὸς ποιήσομεν καὶ ἀκουσόμεθα.» Καὶ αἱ μὲν ὑποσχέσεις τοιαῦται, τὰ δὲ ῥήματα ἄντικρυς ἐναντία. Φανέντα γὰρ τὸν οἰκεῖον Δεσπότην ἐσταύρωσαν, ἀλλ’ ἐδέξαντο τῆς ἀσεβείας ἐπιτίμιον, τὸν αἰώνιον ὄλεθρον. [Οὐκ αὐτοὶ δὲ μόνον, ἀλλὰ καὶ Ἄρειος καὶ Εὐνόμιος καὶ Νεστόριος καὶ οἱ τὰ ἐκείνων θρησκεύοντες.] 

 

Τοῦτο δὲ καὶ ἡ προφητεία δεδήλωκεν. «Καὶ ἔσται ὁ καιρὸς αὐτῶν εἰς τὸν αἰῶνα.»

 

Σαφέστερον δὲ ὁ Σύμμαχος εἴρηκεν· εἰρηκὼς γὰρ, Μισοποιοὶ Κυρίου οἱ ψευσάμενοι αὐτῷ, ἐπήγαγεν, Ἀλλ’ ἔσται ὁ καιρὸς αὐτῶν εἰς τὸν αἰῶνα. Καιρὸν δὲ καλεῖ τὰς συμφοράς. Οὕτω γὰρ καὶ οἱ Σύροι, καὶ οἱ Ἑβραῖοι [ταύτας] ὀνομάζειν εἰώθασι· πολλοὶ δὲ καὶ παρ’ ἡμῖν οὕτω ταύτας ἀποκαλοῦσι. Λέγει τοίνυν, ὅτι ταύταις Ἰουδαῖοι οὐ κατά τινα ῥητὸν περιπεσοῦνται χρόνον, ἀλλ’ εἰς αἰῶνα διατελοῦσι τῆς θείας ἐστερημένοι κηδεμονίας.

The Lord’s foes were false to him.

 

Aquila, on the other hand, put it this way, “In their hatred they will deny the Lord”: by denial of Christ the Lord they brought hatred on themselves, and by being false to him and to the covenants made they rendered themselves foes of the Lord. After the giving of the Law, [Scripture] says, the people replied, “All that the Lord God has said we will do and listen to.” While the promises were of this kind, the words were directly contrary: they crucified their own Lord on his appearance, but received a penalty for impiety, eternal ruin—not they alone, but also Arius, Eunomius, Nestorius, and the devotees of their teachings.

 

The inspired composition had also suggested this: Their time would be forever

 

Symmachus, on the other hand, said it more clearly: after saying, “Those false to him hatethe Lord,” he added, “but their time will be forever.” He calls the calamities time; this is what the Syriac and Hebrew authors are accustomed to call them, and many of us also give them that name. So he means that Jews will not fall foul of these things at a specified time; rather, they will continue forever to be deprived of the divine care.

 

Refined Representation of Hexaplaric Evidence (σ' Ps 80:16a)

A refined representation of the reading in question and its attestation looks like this:

 

LXX Ps 80:16a

MT Ps 81:16a

LXX

MT

α'

σ'

οἱ ἐχθροὶ

מְשַׂנְאֵי

μισοποιοῦντες (Ra 1173, Theodoret)

μισοποιοί (Ra 1173, Eusebius, Theodoret)

κυρίου

יְהוָה

πιπ(ι) (Ra 1173; Theodoret: κύριον)

κυρίου (Eusebius, Theodoret)

ἐψεύσαντο

יְכַחֲשׁוּ־

ἀρνήσονται (Ra 1173, Theodoret)

οἱ ψευσάμενοι (Ra 1173, Eusebius, Theodoret)

αὐτῷ,

לוֹ

αὐτῷ (Ra 1173)

αὐτῷ (Ra 1173, Eusebius, Theodoret)

Analysis of σ' μισοποιός in Ps 80:16a

The word μισοποιοί, used by Symmachus in Psalm 80 [81]:16a to translate the Hebrew word מְשַׂנְאֵי, is a nominative masculine plural adjective with a substantival function. Elsewhere, Symmachus translates the plural participle מְשַׂנְאִים with the Greek participle οἱ μισοῦντες (Pss 18[17]:41; 44[43]:11; 83[82]:3; see above). In this case, however, he uses the lexeme μισοποιός, which appears to be a hapax legomenon in extant Greek literature. As noted above, this lexeme closely resembles Aquila’s translation (μισοποιοῦντες). The consulted lexica analyze μισοποιός as follows:

 

Biel and Mutzenbecher, Thesaurus II (1779), 358

Μισοποιὸςhostilia faciens, hostisשנא part. osor, Sym. Ps. LXXX. 13. μισοποιοί.

Schleusner, Thesaurus II (1829 [London edn]), 470

ΜΙΣΟΠΟΙΟ`Σhostilia faciens, hostis. מְשָׂנֵא part. osor. Symm. Ps. LXXX. 16.

Stephanus, Thesaurus V (1865), 1096

Μισοποιὸςi. q. μισοποιῶν. Symm. Ps. 80, 16.

Dimitriakos, Λεξικόν IX (1936–1950), 4711

μισοποιός -όν μτγν. ὁ μίσους δημιουργός, μίσους ἐργάτης : Συμμ. ΠΔ Ψαλμ.80,16.

Liddell and Scott, Lexicon (1996), 1137

μῑσοποιός, όν, hatingSm.Ps.80(81).16

Montanari, Dictionary (2015), 1355

μῑσοποιόςόν [μισοποιέωone who hates, enemy VT (Sym.) Ps. 80.16.

Montanari, Wörterbuch (2023), 1277

μῑσοποιόςόν [μισοποιέωhassend, feindlich VT. (Sym.) Ps. 80.16.

Bailly – Hugo-Chávez, Dictionnaire (2020), 1549

μισο·ποιός, οῦ (ὁ, ἡ) [ῑ] qui rend odieuxSymmPs. 80, 16 (μ. ποιέω).

 

            The lexeme μισο-ποιός consists of two elements: μισο- (“hate”) and -ποιός (“making, doing”). Adjectives ending in -ποιός are extremely common. This suffix often occurs with concrete nouns to describe the maker or producer of something, e.g., someone who makes tents (σκηνο-ποιός) or sausages (ἀλλαντο-ποιός). It also occurs with more abstract nouns that belong to similar cognitive categories as μισο-ποιός, e.g., an “evil-doer” (κακο-ποιός) or a “peacemaker” (εἰρηνο-ποιός). The suffix -ποιός appears to have been highly productive, yielding a number of neologisms with readily recognized meanings.[38]

            In order to understand the precise meaning of μισο-ποιός, it is necessary to look at the word in its linguistic context. Fortunately, at least some of the immediate context of Symmachus’s translation has been preserved. Psalm 80:15–16 according to Symmachus reads as follows:[39]

 

15

ἐν ὀλιγίστῳ ἂν ἐχθροὺς αὐτῶν ἥττησα καὶ ἐπὶ τοὺς ἐναντίους αὐτῶν ἀνέστρεψα ἂν τὴν χεῖρά μου

In very little time, I would have defeated their enemies and turned my hand against their opponents.

16

μισοποιοὶ κυρίου οἱ ψευσάμενοι αὐτῷ

ἀλλ’ ἔσται καιρὸς αὐτῶν εἰς αἰῶνα

Those who lied to him are ones who incur the Lord’s hatred (lit.: hatred-producing with respect to the Lord), but their time will last forever.

 

Analysis of the line in question (v. 16a) raises two issues. The first issue is the syntactic structure of v. 16a. Schenker suggests that the phrases μισοποιοὶ κυρίου and οἱ ψευσάμενοι αὐτῷ are in apposition to one another.[40] It seems more likely, however, that μισοποιοὶ κυρίου is the predicate complement of a nominal clause, with οἱ ψευσάμενοι αὐτῷfunctioning as the subject: “those who lied to him are μισοποιοὶ κυρίου.” This analysis would explain why οἱ ψευσάμενοιhas the definite article while μισοποιοί does not.[41]

            The second issue has to do with the semantics of the genitival phrase μισοποιοὶ κυρίου. Is “the Lord” (κυρίου) the object of hatred or the experiencer of hatred? In other words, does the lexeme μισο-ποιός (lit.: “one who produces hatred,” cf. Dimitriakos) here describe someone who produces hatred within themselves against the Lord or someone who produces hatred within the Lord against themselves? Some of the lexica clearly adopt the former interpretation: “haters” (Liddell-Scott), “one who hates” (Montanari). It is noteworthy, however, that Theodoret interprets Aquila’s similar translation (μισοποιοῦντες κύριον) as describing those who “brought hatred on themselves” (τὸ καθ’ ἑαυτῶνκατεσκεύασαν μῖσος) (see above). In other words, according to Theodoret, μισοποιοῦντες κύριον does not mean “those who hate the Lord,” but rather “those who produce hatred within the Lord, who incur the Lord’s hatred.” Symmachus’s translation could be interpreted in the same way. This interpretation would explain why Aquila and Symmachus use the rare words μισο-ποιέω/μισο-ποιός (“producing/incurring hatred”) instead of the participle μισοῦντες (“hating”). If Symmachus wanted to express the sense, “those who hate the Lord,” he could have easily said μισοῦντες κύριον (cf. Pss 18[17]:41; 44[43]:11; 83[82]:3). His choice of the unique lexeme μισο-ποιός implies a different meaning: “one who produces hatred in another, who incurs someone’s hatred.”[42]



            [1] This reading is partially represented in MasPsaמשנא]י יהוה. See Shemaryahu Talmon, “Hebrew Fragments from Masada,” in Masada VI: Yigael Yadin Excavations 1963-1965, Final Reports (Jerusalem: Israel Exploration Society, 1999), 80–1. Some scholars have questioned the MT reading משנאי יהוה, proposing instead to read משנאיהם or משנאיו (see e.g., BHS), with the pronoun referring to Israel (cf. אויביהם and צריהם in the previous verse). But the testimony of MasPsa, the Greek Psalter, and other ancient witnesses (Jerome [iuxta Hebr.: qui oderunt Dominum]; Peshitta: ܣܢܐ̈ܘܗܝ ܕܡܪܝܐ), unanimously supports the reading משנאי יהוה. The text equates Israel’s enemies with YHWH’s enemies (cf. Deut 32:27, 31, 41, 43; see also Ps 66:3b).

            [2] Abraham Even-Shoshan, ed., קונקורדנציה חדשׁה לתורה נביאים וכתובים, 4th edn (Jerusalem: Kiryat-Sefer, 1983), 1186–7. See also 1QM 3,5–6; 4Q88 8,7; 4Q175 1,19; 4Q525 14 ii,9; 11Q5 22,11; SirA 6,13 (f. 2r, 15–16).

            [3] Reinier de Blois, “שׂנא,” The Semantic Dictionary of Biblical Hebrew, ed. Reinier de Blois, https://marble.bible/dictionary?s=ש%D7%82נא&db=Hebrew; cf. Wilhelm Gesenius, Hebräisches und Aramäisches Handwörterbuch über das Alte Testament, ed. Herbert Donner, 18th edn (Berlin/Heidelberg: Springer, 2013), 1292–3: “Hasser, Feind.”

            [4] Jason Penney, “A Typological Examination of Pluractionality in the Biblical Hebrew Piel” (MA, Dallas International University, 2023),162.

            [5] John William Wevers, ed., Numeri, Septuaginta. Vetus Testamentum Graecum III,1 (Göttingen: Vandenhoeck & Ruprecht, 1982), 158.

            [6] John William Wevers, ed., Deuteronomium, Septuaginta. Vetus Testamentum Graecum III,2 (Göttingen: Vandenhoeck & Ruprecht, 1977), 358.

            [7] Wevers, Deuteronomium, 366.

            [8] Alfred Rahlfs/Robert Hanhart, eds., Septuaginta, editio altera (Stuttgart: Deutsche Bibelgesellschaft, 2006), I,616.

            [9] Alfred Rahlfs, ed., Psalmi cum Odis (Göttingen: Vandenhoeck & Ruprecht, 1931), 104; hexaplaric readings from Ra 1098; see Roberto Adrian Carrera Companioni, “The Mercati Fragments: A New Edition of Rahlfs 1098” (PhD, Southern Baptist Theological Seminary, 2022), 75.

            [10] Ra 1098; see Carrera Companioni, “The Mercati Fragments,” 75.

            [11] Rahlfs, Psalmi cum Odis, 150.

            [12] Rahlfs, Psalmi cum Odis, 150. Frederick Field, Origenis Hexaplorum quae supersunt, vol. 2 Job–Malachi (Oxford: Clarendon Press, 1875),159, citing Eusebius.

            [13] Rahlfs, Psalmi cum Odis, 169.

            [14] Field, Origenis Hexaplorum, 179, citing Eusebius.

            [15] Rahlfs, Psalmi cum Odis, 188.

            [16] Rahlfs, Psalmi cum Odis, 223.

            [17] Rahlfs, Psalmi cum Odis, 224; Field, Origenis Hexaplorum, 234, citing Eusebius.

            [18] Ra 1173; see Adrian Schenker, Hexaplarische Psalmenbruchstücke: Die Hexaplarischen Psalmenfragmente der Handschriften Vaticanus Graecus 752 und Canonicianus Graecus 62, Orbis Biblicus et Orientalis 8 (Freiburg/Göttingen: Universitätsverlag/Vandenhoeck & Ruprecht, 1975), 324; cf. Field, Origenis Hexaplorum, 234, citing Eusebius.

            [19] Rahlfs, Psalmi cum Odis, 235.

            [20] Rahlfs, Psalmi cum Odis, 324.

            [21] Joseph Ziegler, ed., Iob, Septuaginta. Vetus Testamentum Graecum XI, 4 (Göttingen: Vandenhoeck & Ruprecht, 1982), 350.

            [22] Rahlfs/Hanhart, Septuaginta, II,197.

            [23] Takamitsu Muraoka, A Greek-English Lexicon of the Septuagint (Louvain: Peeters, 2009), 310.

            [24] Edwin Hatch/Henry A. Redpath, A Concordance to the Septuagint and the other Greek Versions of the Old Testament: including the Apocryphal Books (Graz: Akademische Druck-und Verlagsanstalt, 1975), II,589–91.

            [25] Translation by NETS (quotation marks removed). 

            [26] Joseph Reider, An Index to Aquila: Greek-Hebrew, Hebrew-Greek, Latin-Hebrew: With the Syriac and Armenian Evidence, with Nigel Turner, Supplements to Vetus Testamentum 12 (Leiden: Brill, 1966), 159.

            [27] Joseph Reider, Prolegomena to a Greek-Hebrew & Hebrew-Greek Index to Aquila (Philadelphia, 1916), 109.

            [28] Schenker, Hexaplarische Psalmenbruchstücke, 290; Field, Origenis Hexaplorum, 234.

            [29] Field, Origenis Hexaplorum, 234. For the Aquila reading, Field also cites the notes of Nobilius.

            [30] Schenker, Hexaplarische Psalmenbruchstücke, 290.

            [31] Schenker, Hexaplarische Psalmenbruchstücke, 290: “Die Nähe zu A' ist unverkennbar, und ohne A's Einfluß wäre diese Ϲ´-Übersetzung undenkbar.” On the relationship of Symmachus to Aquila, see Dominique Barthélemy, Devanciers d’Aquila: première publication intégrale du texte des fragments du Dodécaprophéton (Leiden: Brill, 1963), 263–5.

            [32] Schenker, Hexaplarische Psalmenbruchstücke, 290; Field, Origenis Hexaplorum, 234.

            [33] Field, Origenis Hexaplorum, 234.

            [34] Field, Origenis Hexaplorum, 234.

            [35] https://pta.bbaw.de/en/reader/28560571/pta0003.pta020.pta-grcBibex2; cf. the forthcoming edition: Cordula Bandt, Eusebius X: Der Psalmenkommentar 2. Teil, 2. Band: Kommentare und Fragmente zu Psalm 72–100, GCS (Berlin: De Gruyter, 2026).

            [37] Theodoret, Commentary on the Psalms, vol. 2, trans. Robert C. Hill, The Fathers of the Church 102 (Washington, D.C.: Catholic University of America Press, 2001), 54–5.

            [38] For example, the alpha section of Liddell-Scott gives only one primary source for each of the following -ποιός words: ἀβιωτοποιός, ἀβληχροποιός, ἀβυρτᾰκοποιός, ἀδελφοποιός, ἀθλιοποιός, αἱμοποιός, αἰνιγματοποιός, ἀλλοποιός, ἁ̆λόποιος, ἀλφῐτοποιός, ἀναισχυντοποιός, ἀνδροποιός, ἀνεμοποιός, ἀνιᾱροποιός, ἀνομοιοποιός, ἀργοποιός, ἀργυροποιός, ἀριθμοποιός, ἁρμοποιός, ἀρρενοποιός, ἀσβολοποιός, ᾀσμᾰτοποιός, ἀσπῐδοποιός, ἀστρᾰποποιός, ἀσυνετοποιός, ἀφοβοποιός, ἀχρειοποιός, ἀψῡχοποιός.

            [39] The text here comes from the Göttingen Hexapla Databse (Beta), https://septuaginta.uni-goettingen.de/hexapla/, based on a combination of Ra 1173 and Field.

            [40] Schenker, Hexaplarische Psalmenbruchstücke, 290: Ϲ' hat frei mit einem Partizip in Apposition übertragen.

            [41] On ancient Greek nominal clauses with predicate-subject word order, see John Lee, “Theos Kyrios, The Lord Is God: Word-Order and Meaning,” Phronema 40, no. 1 (2025): 89–105. If this interpretation of the syntax is correct, then it would seem that Symmachus interpreted the Hebrew verb phrase יְכַחֲשׁוּ־לוֹ as a null-head zero relative clause functioning as the subject of v. 16a: “[those who] deceived him.” Cf. Robert D. Holmstedt, The Relative Clause in Biblical Hebrew, Linguistic Studies in Ancient West Semitic 10 (Winona Lake, Indiana: Eisenbrauns, 2016), 116–7, who mentions “47 cases of null-head zero-relatives.”

            [42] Symmachus’s interpretation is a plausible rendering of the Hebrew phrase מְשַׂנְאֵי יְהוָה. Note that one of the major functions of the pielstem is causativity: “cause to be X.” See Penney, “Biblical Hebrew Piel,” §5.2.5.9. This function is especially common when the corresponding qal verb is morphologically stative (e.g., qalכָּבֵד “be heavy;” pielכַּבֵּד: “cause to be heavy”), as is the case with שָׂנֵא.

Acknowledgements

Author: Ryan Sikes
Revisor(s): Felix Albrecht, Stefan Schorch
Contributor: Johannes Gronemann (lemma data curation)
Technical Infrastructure: Malte Rosenau (interface design)
Permalink: https://septuaginta.uni-goettingen.de/lexicon/article/misopoios/

This entry was prepared by Ryan Sikes and revised by Felix Albrecht and Stefan Schorch within the framework of the DFG–ISF project “Digital Dictionary of Rare Lexemes in Symmachus’ Psalter: Laying the Foundation for a Comprehensive Lexicon of Jewish Revisions of the Septuagint”. Digital infrastructure and interface design by Malte Rosenau.

All rights reserved (DFG–ISF Project “Digital Dictionary of Rare Lexemes in Symmachus’ Psalter: Laying the Foundation for a Comprehensive Lexicon of Jewish Revisions of the Septuagint”, 2026–2028)

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